The Worst Thief

It is narrated by Abu Qatadah [ra] that the Prophet (saw) said, “The worst kind of thief is one who steals from his prayer.” The companions said, “O Prophet of Allah how can someone steal from their prayers?” He (saw) said, “He does not fulfill the ruku of the prayer nor its sujood.” [Ahmad]

The Prophet (saw) forbade that someone should peck (in Salah) like a crow. [Ahmad, Abu Dawud]

The Prophet (saw) said, “Verily, a man will leave from (his Salah) and only a tenth of his Salah is written for him, a ninth, an eighth, a seventh, a sixth, a fifth, a forth, a third, half.” [Abu Dawud and Tirmidhi]

A man entered the Masjid and the Messenger of Allah (saw) was sitting. The man prayed (2 raka’) and then came to the Prophet (saw) and said salam. The Prophet (saw) replied the salam and then said, “Go back and pray for you have not prayed.” So the man went back, prayed (2 raka’) like he did the first time and then came back and repeated the salam. The Prophet (saw) replied the salam and then said, “Go back and pray for you have not prayed.” So the man went back, prayed (2 raka’) like he did the first time and then came back and repeated the salam. The Prophet –(saw) replied the salam and then said, “Go back and pray for you have not prayed.” He said it three times until – on the third time the man said, “By He who sent you with the truth O Messenger of Allah, I do not know any better than this. Teach me.”

The Prophet (saw) then said, “If you stand up for Salah say ‘Allahu Akbar.’ Then read what comes easy for you from the Quran. Then bow until you are comfortable in your ruku’. Then stand up until you are standing up straight. Then prostrate until you are comfortable in your Sujood. Then sit until you are comfortable in your Juloos. Then prostrate until you are comfortable in your Sujood. And do this in your entire Salah.” [Bukhari, Muslim]

Uthman ibn Abi Dahshah said, “I have never prayed a Salah that I have not asked Allah Subhaanahu wa Ta’aala to forgive for my shortcomings in that Salah.”

Source

Our Salaf And Their Salaah

Our Salaf And Their Salaah

For forty years, the Adhan was never called but Sa`id bin al-Musayyab radhiallahu `anhu was in the mosque before it was called. [Tabaqat al Hanabilah 1/141, Hilyat al Awliya 2/163, Sifat as Safwah 2/80]

`Umar became unconscious after he was stabbed, and according to Al Miswar bin Makhramah, it was said: “Nothing would wake him up except the call to prayer, if he is still alive.” They said to him, “The prayer has finished, O Chief of the Faithful!” He woke up and said, “The prayer, by Allah! Verily, there is no share in Islam for whoever abandons the prayer.” He performed the prayer while his wound was bleeding.[Sifat as Safwah 2/131, As Siyar 5/220]

After ar-Rabi` bin Khaytham became partially paralyzed, he used to go to the mosque helped by two men. He was told: “O Abu Yazid! You have been given permission to pray at home.” He said, “You have said the truth, but I heard the caller herald, ‘Hayya `ala al-Falah (Come to success)’, and I thought that whoever hears this call should answer it even by crawling.” [Hilyat al Awliya 2/113]

Adi bin Hatim, radhiallahu `anhu, said: “Every time the prayer timefalls, it falls while I am eager for it and ready to perform it (i.e.having wudu).” [Az Zuhd by Ahmad, p. 249]

Abu Bakr bin Abdullah al Muzani said: “Who is like you, O son of Adam? Whenever you wish, you use water to make Ablution, go to the place for worship and thus enter the presence of your Lord (i.e. start praying) without a translator/barrier or a barrier between you and Him!” [Al Bidayah wa an Nihayah 9/256]

Abu Rajaa al `Ataridi, “Nothing that I leave behind grieves me, except that I used to bow down on my face five times a day before my Lord, the Exalted and Most Honored.” [Hilyat al Awliya 2/306]

Abu Al Aliyah said, “I would travel for days to meet a man and the first thing I would notice about him is his prayer. If he would establish the prayer perfectly and on time, I would stay with him and hear the knowledge he had. If I found him to be careless concerning the prayer, I would leave him and say to myself that for things other than the prayer, he would be even more careless.”

When Ali bin Al Husain used to perform Wudu, his color would change. His family asked him why this happened to him every time he performed Ablution, he sid, “Do you know before Whom I am about to stand (in prayer)?”

An Old Man Praying While Standing On One Leg Whole Night!

An Old Man Praying While Standing On One Leg Whole Night!

Sufficing With One Tasleem In The Prayer, By Shaykh Al-Albaani

Sufficing With One Tasleem In The Prayer

By Shaykh Al-Albaani

Translated By Abbas Abu Yahya

316 – “He used to give one Tasleem.”

Summarizing the statement: That this hadeeth is authentic, and it is the most authentic of the Ahadeeth that mention giving oneTasleem in the prayer. Bayhaqi quotes a portion of these ahaadeeth, but none of those asaneed are without a weakness. However, in general they support this hadeeth. Bayhaqi said at the end: ‘It has been narrated on a group of the Companions – radiAllaahu anhum – that they gave one Tasleem, and this is from the differences that are permissible, and that can be limited to being allowed.’

And at-Tirmidhee mentions something similar about the Companions, then he says: ‘Ash-Shafiee said: If you wish you can give one Tasleem, and if you wish you can give two Tasleems.’

I say: The giving of one Tasleem is obligatory, which must be done, due to his –sallAllaahu alayhi wa sallam– saying: “….exiting oneself from the prayer is by giving Tasleem.” And giving two Tasleems is Sunnah, and it is permissible to leave the second Tasleem, sometimes due to this hadeeth.

And from the guidance of the Messenger –sallAllaahu alayhi wa sallam– the method of exiting from the prayer thus follows:

1 – Limiting to one Tasleem, as was previously mentioned.

2 – To say on his right hand side: ‘assalamu alaykum wa rahmatullaahi’, and to say on his left side: ‘assalamu alaykum.’

3 – Like the Tasleem before, except that you also add ‘wa rahmatullaahi’in the second Tasleem.

4 – Just like the Tasleem before, except that you add ‘wa barakatuhu’ in the first Tasleem.

All of these are established in the ahaadeeth and I have mentioned their sources in ‘sifaat as-salaat an-Nabi –sallAllaahu alayhi wa sallam–’ so whoever wishes can refer back to it.

[Taken from Silsilat Al-Ahadeeth As-Saheehah]

The Ruling Of The Prayer In Which Tight Fitted Clothing Is Worn, By Shaykh Al-Albaani

The Ruling Of The Prayer In Which Tight Fitted Clothing Is Worn

By Shaykh Muhadith, Muhammad Nasir- Deen Al-Albaani

Translated by: Abbas Abu Yahya

Umm Ayyoob said:

‘This question was put to the Shaykh: Is it permissible for the woman to pray in tight fitted clothing?

The Shaykh -Rahimullaah- answered saying:

‘If the intent by the word ‘permissible’ you mean is the prayer accepted? Then apparently the prayer is accepted. And if the intent of the word ‘permissible’ you mean that it is no problem for her to pray like that, then that is a problem, because as you know that from the conditions of dress by which one must cover the ‘Awraah (the private area) regarding a man let alone women that it should not show the size of the ‘Awraah.

However, we do not have any evidence to say that prayer in this condition is invalid.  But there is no doubt that with the second meaning that it would be okay for her to pray wearing tight fitted clothing, then this is not allowed, as for the prayer then it is accepted.’

Then the Shaykh -Rahimullaah- added by saying:

‘It is necessary that she wears above her clothing the like of an ‘Abayyaa, wrapping sheet worn for prayer and things similar to that.’

[‘Various women’s issues from the Fiqh of ‘Allaama al-Albani –Rahimullaah’ – compiled by Umm Ayyoob p.59]

Source

The Intention For The Prayer

The Intention For The Prayer

Taken from the ‘Original Sifat as-Salah’

By Ash-Shaykh, Al-Muhadith, Muhammad Nasir- Deen Al-Albaani

Translated by: Abbas Abu Yahya

At-Takbeer

Then the Messenger – sallAllaahu alayhi wa sallam – used to begin the prayer by saying: ‘Allaahu Akbar.’

In this is an indication that the Messenger – sallAllaahu alayhi wa sallam –never used to say anything before the Takbeer, like pronouncing the Niyyah (intention).

Like some people say: ‘I have intended to pray for Allaah Ta’ala so many Rakat facing the Qiblah……..’ to the end of what is well-known amongst many of the people!

All of that is Bida’; it has no foundation in the Sunnah.  This is something which the scholars are in agreement about.

It was not narrated on anyone of the Companions, nor did one of the Tabieen regard it as appropriate. Nor did any of the fourMujtahid Imaams.  But rather it was mentioned by some of the companions of Imaam Shafi’ee, when he said about the Hajj:

‘It is not necessary for the one who enters into the state of Ihraamand makes his intention with his heart, that he mentions it with his tongue.  Not like the prayer which is not correct except by an utterance.’

Ar-Raafi’ee said in ‘Sharh al-Wajeez’ (3/263):

‘The majority – i.e. From the scholars of the Shafi’eeyah – said: that Imaam Shafi’ee – may Allaah have mercy on him- did not intend by his statement the pronunciation of the intention with an utterance, rather he intended pronouncing the Takbeer; since the prayer is begun by this, and in the Hajj a person can become Muhrim without pronouncing the intention.’ It is similarly mentioned in ‘al-Majmoo’ 3/276-277

Indeed he has indicated this in ‘al-Muhadhib’ by saying: ‘And from amongst our companions there are those who say: Make an intention with the heart, and an utterance with the tongue. This is nothing since the Niyyah is the intent with the heart.’

Why Don’t You Pray? By Shady Suleiman

Why Don’t You Pray?

By Shady Suleiman

He Sneezed Whilst He Was Praying – Should He Say Al-hamdu Lillaah?

He Sneezed Whilst He Was Praying – Should He Say Al-hamdu Lillaah?

QUESTION: If I sneeze whilst I am praying, should I say al-hamdu Lillaah or not?

ANSWER: Praise be to Allaah.

If a person sneezes whilst he is praying, it is prescribed for him to say al-hamdu Lillaah, may He be glorified, whether the prayer is obligatory or naafil. This is the view of the majority of scholars among the Sahaabah and Taabi’een, and it was also the view of Imam Maalik, al-Shaafa’i and Ahmad, but they differed as to whether he should say it silently or out loud. The correct view and the view of Imam Ahmad is that he should say it out loud, but only loud enough that he can hear himself, lest he distract other worshippers. That is indicated by the general meaning of the report narrated by Abu Hurayrah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “If one of you sneezes, let him say ‘Al-hamdu Lillaah’…” The hadeeth was narrated by al-Bukhaari.

That is also supported by the report narrated by Rifaa’ah ibn Raafi’ (may Allaah be pleased with him) who said: I prayed behind the Messenger of Allaah (peace and blessings of Allaah be upon him) and I sneezed and said: Praise be to Allaah, much good and blessed praise, as our Lord loves and is pleased with. When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying he said: “Who is the one who spoke during the prayer?” and no one said anything. Then he said it a second time, “Who is the one who spoke during the prayer?” and no one said anything. Then he said it a third time, “Who is the one who spoke during the prayer?” and Rifaa’ah ibn Raafi’ said: It was me, O Messenger of Allaah. He said: “What did you say?” He said: I said: Praise be to Allaah, much good and blessed praise, as our Lord loves and is pleased with. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, thirty-odd angels competed to see which of them would take it up.” Narrated by al-Tirmidhi, Abu Dawood and al-Nasaa’i. Al-Tirmidhi said: a hasan hadeeth. Al-Haafiz narrated in al-Tahdheeb from al-Tirmidhi that it is saheeh.

It was also narrated by al-Bukhaari in his Saheeh but he did not mention that he said that after sneezing, rather he said it after rising from bowing. It may be that he sneezed whilst rising from bowing and he said that because he sneezed, and the Prophet (peace and blessings of Allaah be upon him) approved of that and did not rebuke him for it. This indicates that it is prescribed during prayer, but if a person sneezes whilst praying then praises Allaah, it is not permissible for those who hear him to say Yarhamak Allaah (may Allaah have mercy on you), because that is part of human speech and it is not permissible during prayer. It is proven that the Prophet (peace and blessings of Allaah be upon him) denounced someone who said Yarhamak Allaah to a man who sneezed whilst praying, then he said to him: “In this prayer nothing of human speech is permitted; it is only tasbeeh (glorifying Allaah), takbeer (magnifying Allaah) and recitation of Qur’aan.” Narrated by Imam Muslim, Abu Dawood and al-Nasaa’i.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

Standing Committee for Academic Research and Issuing Fatwas.

Fataawa Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (26/113).

Source

Time Limit For The ‘Isha’ Prayer

Time Limit For The ‘Isha’ Prayer

There is the opinion deduced from taking the apparent (dhahir) meaning of the hadith about the middle of the night that was held by Ibn Hazm, ash-Shawkani, al-Albani, and others that the permissible time is till the middle of the night, beyond which it is forbidden to delay ‘Isha’.

Consider also what the major scholars of the four madhahib said:

Ibn Qudamah al-Maqdisi (Hambali) said in ‘al-Mughni’:

“What is more befitting – if Allah Wills – is that one does not delay it past the first third of the night. If he delays it past the middle of the night, this is permissible. What is beyond this is allowed only for necessity, and its ruling is the same as praying ‘Asr in the time of necessity (in the last portion of its allotted time)…Beyond this, the time of ‘Isha’ extends till the emergence of the second (true) Fajr.”

al-Kasani (Hanafi) said in ‘Bada’i’ as-Sana’i”:

“As for the last time for ‘Isha’, it is when the true time of Fajr comes in, according to us.”

Muhammad ‘Alish (Maliki) said in ‘Manh al-Jalil’:

“And the preferred time to pray ‘Isha’ ends with the first third of the night.”

an-Nawawi (Shafi’i) said in ‘al-Majmu”:

“What is preferred is to pray by the first third of the night. If this preferred time passes, we are left with the permissible time, which is till the time of the second (true) Fajr. This is the madhhab that has been narrated from ash-Shafi’i, and it is what has been clearcut from our companions, past and present.”

at-Tahawi (Hanafi) said in ‘Mushkil al-Athar’:

“So, the authenticity of these narrations has been established: that the time in which one can pray ‘Isha’ is from when the Sun sets, till the end of the night. However, this is divided into three categories:

a) from when it enters, to the first third of the night, and this is the best time in which to pray it,

b) as for what is beyond this – till the middle of the night – this is less preferable than the first choice, and

c) as for what is beyond the middle of the night, this is less preferable than the times before it.”

So, the four madhahib interpreted the relevant ahadith to mean that the time in which it is permissible to pray ‘Isha’ is till the time of Fajr, with the strong discouragement from delaying it past the first third of the night, let alone the middle of the night, unless one has a good excuse (such as illness, preoccupation with a task, etc.).

In conclusion, there is a difference of opinion as to whether the time limit is a matter of strict forbiddance, or merely one of preference. In any case, the safest thing to do is to not delay it past the middle of the night, as much as you are able.

And Allah Knows best.

Source

A Young Man Is Complaining That His Father Does Not Wake Him Up For Fajr Prayer; What Should He Do?

A Young Man Is Complaining That His Father Does Not Wake Him Up For Fajr Prayer; What Should He Do?

QUESTION: My father does not wake me up for Fajr prayer and I have reached the age of puberty. What should I do?.

ANSWER: Praise be to Allaah.

Firstly:

First of all we would like to congratulate you on this keenness to perform Fajr prayer in the mosque and we ask Allah, may He be glorified and exalted, to make you steadfast and increase you in guidance and righteousness.

Secondly:

The parents should encourage their children — males and females — to pray regularly on time, because the father is the shepherd of his household and is responsible for his flock, and the mother is also a shepherd and is responsible for her flock.

See the answer to question number 103420

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked:

Is it permissible for a man to go out to pray when his children are in the house?

He replied:

A man is obliged to obey the command of Allah in the verse in which He says (interpretation of the meaning): “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded” [al-Tahreem 66:6]. He must tell his family to pray as the Prophet (blessings and peace of Allah be upon him) enjoined when he said: “Tell your children to pray when they are seven years old and smack them if they do not do it when they are ten, and separate them in their beds.” And Allah, may He be exalted, tells us that Ismaa’eel, the father of the Arabs (interpretation of the meaning): “used to enjoin on his family and his people As‑Salaah (the prayers) and the Zakaah, and his Lord was pleased with him” [Maryam 19:55].

It is not permissible for him — the father — to leave his children sleeping without waking them up to pray and following up on them. It is not sufficient just to wake them up; rather it is essential to follow up, because he may wake them up, then they go back to sleep. End quote.

Fataawa Islamiyyah, 4/215

Traveller Praying Behind A Resident

Traveller Praying Behind A Resident

QUESTION: A man was travelling and reached the city to which he was travelling. He wanted to pray with an imam who is resident in that city. Is his prayer valid?

ANSWER: Praise be to Allaah.

There is no reason why a traveller should not pray behind a resident, regardless of whether the way of praying differs or not. The difference in intentions does not have any effect, but if the traveller catches up with the imam in less than a rak’ah, he should pray the prayer in shortened form.

For example: the traveller catches up with the imam in the final tashahhud of the Zuhr prayer. In that case he should pray Zuhr as two rak’ahs. This is how he should pray if he did not catch up with one rak’ah or more.

But if he catches up with the resident in one rak’ah or more, then he has to pray the prayer in full (i.e., four rak’ahs). This is the view of most of the scholars and it was narrated from Ibn ‘Abbaas and Ibn ‘Umar (may Allaah be pleased with them both).

In Saheeh Muslim (688) it was narrated that Musa ibn Salamah al-Hadhali said: “I asked Ibn ‘Abbaas, ‘How should I pray if I am in Makkah and I do not pray with the imam?’ He said, ‘Two rak’ahs, and this is the way of Abu’l-Qaasim (peace and blessings of Allaah be upon him).”

In Saheeh Muslim (694) it is narrated that Naafi’ said: “When Ibn ‘Umar was with the imam he would pray four rak’ahs and if he prayed alone he would pray two rak’ahs.”

Al-Bayhaqi narrated in al-Sunan via Sulaymaan al-Tameemi that Abu Majlaz said: “I said to Ibn ‘Umar, ‘If a traveller catches up with the prayer of the people – i.e., the local residents – should he pray two rak’ahs or pray as they are praying?’ He laughed and said, ‘He should pray as they are praying.’”

If the form of the prayer is different, e.g. if the traveller is praying Maghrib behind a resident who is praying ‘Isha’, then in that case he should sit after the third rak’ah.

Should he complete his prayer and leave, or should he wait for the imam to complete his prayer and say the tashahhud and salaam with him?

There is some evidence to support both options, but the more correct in my view is the second, which is to wait.